Dante The Unorthodox

During his lifetime, Dante was condemned as corrupt and banned from Florence on pain of death. But in 1329, eight years after his death, he was again viciously condemned—this time as a heretic and false prophet—by Friar Guido Vernani. From Vernani’s inquisitorial viewpoint, the author of the Commedia “seduced” his readers by offering them “a vessel of demonic poison” mixed with poetic fantasies designed to destroy the “healthful truth” of Catholicism. Thanks to such pious vituperations, a sulphurous fume of unorthodoxy has persistently clung to the mantle of Dante’s poetic fame. The primary critical purpose of Dante & the Unorthodox is to examine the aesthetic impulses behind the theological and political reasons for Dante’s allegory of mid-life divergence from the papally prescribed “way of salvation.” Marking the septicentennial of his exile, the book’s eighteen critical essays, three excerpts from an allegorical drama, and a portfolio of fourteen contemporary artworks address the issue of the poet’s conflicted relation to orthodoxy. By bringing the unorthodox out of the realm of “secret things,” by uncensoring them at every turn, Dante dared to oppose the censorious regime of Latin Christianity with a transgressive zeal more threatening to papal authority than the demonic hostility feared by Friar Vernani.

Dante's Divine Comedy can compel and shock readers: it combines intense emotion and psychological insight with medieval theology and philosophy. This volume will help instructors lead their students through the many dimensions--historical, literary, religious, and ethical--that make the work so rewarding and enduringly relevant yet so difficult. Part 1, "Materials," gives instructors an overview of the important scholarship on the Divine Comedy. The essays of part 2, "Approaches," describe ways to teach the work in the light of its contemporary culture and ours. Various teaching situations (a first-year seminar, a creative writing class, high school, a prison) are considered, and the many available translations are discussed.

Dante and Heterodoxy: The Temptations of 13th Century Radical Thought, edited and with an introduction by Maria Luisa Ardizzone, collects several studies devoted to discussing Dante’s work in the light of the intellectual debate that developed in thirteenth century Europe after the entrance of new Aristotelian learning and the diffusion of Greek-Arabic thought, in particular the Latin translations of works by Ibn Rushd (Averroes). What takes form in the various articles is the emerging of an interest in the philosophical and scientific contents of Dante’s opus. Heterodoxy in this volume is thus linked to, but not always coincident with, what medieval scholars such as Ferdinand Van Steenberghen or Alain De Libera term “radical Aristotelianism” or “Integral Aristotelianism”. The word “temptations”, as its meaning clearly shows, delineates not an organic link with heterodox or radical ideas, but rather an intermittent inclination to include or evaluate themes related to these ideas. “Temptations” implies a search, an interrogation that consists of the doubts and uncertainties of a poet strongly involved in the intellectual debate of his time and culture, and for whom philosophy and theology are not fields of opposition but different modes of inquiry.

"Dante and Epicurus seem poles apart. Dante, a committed Christian, depicted in the Commedia a vision of the afterlife and God's divine justice. Epicurus, a pagan philosopher, taught that the soul is mortal and that all religion is vain superstition. And yet Epicurus is, for Dante, not only the quintessential heretic but an ethical ally. The key to this apparent paradox lies in the heterodox dualism - between man's two goals of secular felicity and spiritual beatitude - at the heart of Dante's ethical, political and theological thought. Corbett's full-length treatment of Dante's reception and polemical representation of Epicurus addresses a major gap in the scholarship. Furthermore the study's focus on fault lines in Dante's vision of the afterlife- where the theological tensions implicit in his dualism surface - opens a new way to read the Commedia as a whole in dualistic terms."

Dante's Philosophical Life argues that Purgatorio was intended to give instruction on how to live the philosophic life. Paul Stern's claim that Dante was arguing for prudence against dogmatisms of every kind addresses a question of contemporary concern: whether reason can guide a life.

Christopher Ryan's study of Dante and Aquinas, touching on issues of nature and grace, of explicit and implicit faith, and of desire and destiny, is intended to mark the difference between them in key areas of theological sensibility. Re-shaped and revised by John Took on the basis of papers made available to him from Christopher Ryan's estate, it seeks to deepen our understanding of one of the great cultural encounters in European letters.